Paradigm & Paradigm shift …
In 1962, Thomas Kuhn, one of the most influential philosophers of the twentieth century, published his groundbreaking book The Structure of Scientific Revolutions (Kuhn 1962). On the basis of fifteen years of intensive study of the history of science, he was able to demonstrate that the development of knowledge about the universe in various scientific disciplines is not a process of gradual accumulation of data and formulation of ever more accurate theories, as usually assumed. Instead, it shows a clearly cyclical nature with specific stages and characteristic dynamics, which can be understood and even predicted.
The central concept of Kuhn’s theory, which makes this possible, is that of a?paradigm. A paradigm can be defined as a?constellation of beliefs, values, and techniques shared by the members of the community at a particular historical period. It governs the thinking and research activities of scientists until some of its basic assumptions are seriously challenged by new observations.?This leads to a crisis and emergence of suggestions for radically new ways of viewing and interpreting the phenomena that the old paradigm is unable to explain. Eventually, one of these alternatives satisfies the necessary requirements to become the new paradigm that then dominates the thinking in the next period of the history of science.
The most famous historical examples of paradigm shifts have been the replacement of the Ptolemaic geocentric system by the heliocentric system of Copernicus, Kepler, and Galileo; the overthrow of Becher’s phlogiston theory in chemistry by Lavoisier and Dalton; and the conceptual cataclysms in physics in the first three decades of the twentieth century that undermined the hegemony of Newtonian physics and gave birth to theories of relativity and quantum physics. Paradigm shifts tend to come as a major surprise to the mainstream academic community, since its members tend to mistake the leading paradigms for an accurate and definitive description of reality. Thus in 1900 shortly before the advent of quantum-relativistic physics, Lord Kelvin declared: “There is nothing new to be discovered in physics now. All that remains is more and more precise measurements.”
In the last five decades, various avenues of modern consciousness research have revealed a rich array of “anomalous” phenomena – experiences and observations that have undermined some of the generally accepted assertions of modern psychiatry, psychology, and psychotherapy concerning the nature and dimensions of the human psyche, the origins of emotional and psychosomatic disorders, and effective therapeutic mechanisms. Many of these observations are so radical that they question the basic metaphysical assumptions of materialistic science concerning the nature of reality and of human beings and the relationship between consciousness and matter.
In this paper, I will summarize my observations and experiences from more than half a century of research into an important subgroup of non-ordinary states of consciousness for which I coined the name?holotropic;?these findings seriously challenge the existing scientific paradigms. Before I address this topic,?I would like to explain the term?holotropic?that I will be using throughout this article.?All these years, my primary interest has been to explore the healing, transformative, and evolutionary potential of non-ordinary states of consciousness and their great value as a source of new revolutionary data about consciousness, the human psyche, and the nature of reality.
From this perspective, the term “altered states of consciousness” (Tart 1969) commonly used by mainstream clinicians and theoreticians is not appropriate, because of its one-sided emphasis on the distortion or impairment of the “correct way” of experiencing oneself and the world. (In colloquial English and in veterinary jargon, the term “alter” is used to signify castration of family dogs and cats). Even the somewhat better term “non-ordinary states of consciousness” is too general, since it includes a wide range of conditions that are not relevant for the subject of this paper. Here belong trivial deliria caused by infectious diseases, tumors, abuse of alcohol, or circulatory and degenerative diseases of the brain. These alterations of consciousness are associated with disorientation, impairment of intellectual functions, and subsequent amnesia. They are clinically important, but lack therapeutic and heuristic potential.
?The term “holotropic”?refers to a large subgroup of non-ordinary states of consciousness that are of great theoretical and practical importance. These are the states that novice shamans experience during their initiatory crises and in later life?induce in their clients for therapeutic purposes. Ancient and native cultures have used these states in rites of passage and in their healing ceremonies for millenia. They were described by mystics of all ages and initiates in the ancient mysteries of death and rebirth. Procedures inducing these states were also developed and used in the context of the great religions of the world – Hinduism, Buddhism, Jainism, Taoism, Islam, Judaism, Zoroastrianism, and Christianity.
The importance of holotropic states for ancient and aboriginal cultures is reflected in the amount of time and energy that the members of these human groups dedicated to developing “technologies of the sacred,” various procedures capable of inducing such states for ritual and spiritual purposes. These methods combine in various ways drumming and other forms of percussion, music, chanting, rhythmic dancing, changes in breathing, and cultivating special forms of awareness. Extended social and sensory isolation in a cave, desert, arctic ice, or in high mountains is also an important means of inducing this category of non-ordinary states. Extreme physiological interventions used for this purpose include fasting, sleep deprivation, dehydration, use of powerful laxatives and purgatives, and even infliction of severe pain, body mutilation, and massive bloodletting. The ritual use of psychedelic plants has been by far the most effective tool for inducing healing and transformative non-ordinary states.
When I recognized the unique nature of these states of consciousness, I found it difficult to believe that contemporary psychiatry does not have a specific category and term for such theoretically and practically important experiences. Because I felt strongly that they deserve to be distinguished from?“altered states of consciousness” and not be seen as manifestations of serious mental diseases, I started referring to them as?holotropic. This composite word literally means “oriented toward wholeness” or “moving toward wholeness” (from the Greek?holos?= whole and?trepo/trepein?= moving toward or in the direction of something). The word holotropic is a neologism, but it is related to a commonly used term?heliotropism?– the property of plants to always move in the direction of the sun.
The name holotropic suggests something that might come as a surprise to an average Westerner:?in our everyday state of consciousness we identify with only a small fraction of who we really are and do not experience the full extent of our being. Holotropic states of consciousness have the potential to help us recognize that?we are not?“skin-encapsulated egos,”?as British philosopher and writer Alan Watts called it (Watts 1961), but that, in the last analysis, we are commensurate with the cosmic creative principle itself. Or, to use the statement by Pierre Teilhard de Chardin, French paleontologist and philosopher,?“we are not human beings having spiritual experiences, we are spiritual beings having human experiences”?(Teilhard de Chardin 1975)
This astonishing idea is not new.?In the ancient Indian Upanishads, the answer to the question: “Who am I?” is “Tat tvam asi.”?This succinct Sanskrit sentence means literally: “Thou art That,” where?”That” refers to the Godhead. It suggests that we are not “namarupa” – name and form (body/ego), but that our deepest identity is with a divine spark in our innermost being (Atman) which is ultimately identical with the supreme universal principle that creates the universe (Brahman). This revelation – the identity of the individual with the divine – is the ultimate secret that lies at the mystical core of all great spiritual traditions. The name for this principle could thus be the Tao, Buddha, Shiva (of Kashmir Shaivism), Cosmic Christ, Pleroma, Allah, and many others. Holotropic experiences have the potential to help us discover our true identity and our cosmic status (Grof 1998). Sometimes this happens in small increments, other times in the form of major breakthroughs.